Sotah 25b — the Talmud in English

And Beit Hillel hold: a document standing to be collected is not considered collected.

And it follows that the woman is not in possession of the property of the ketuba; rather, she is the claimant against the heirs, and upon her is to bring proof that she did not commit adultery. Until then, she does not collect her ketuba, because uncertainty does not remove certainty.

We learned in the Mishna:

one pregnant by another man,

an aylonit, an old woman, and one who is not fit to bear children do not receive a ketuba and do not drink.

Rabbi Eliezer says: He can marry another and procreate through her.

Rav Nahman said that Rabbah bar Avuha said: The dispute

between Rabbi Eliezer and the Sages is only

with regard to a barren woman

who became barren through an injury,

and an old woman,

for with regard to them the entire reason of the Sages is that she does not drink because it is forbidden to marry a woman by whom he has no children, and they are therefore in the category of a woman whom it is not fitting for him to keep. And concerning this Rabbi Eliezer disagrees, for he can keep her by marrying another woman.

But with regard to an aylonit, everyone agrees that she neither drinks nor receives her ketuba

because there is an additional reason to exclude her,

as it is stated, “

And she shall be cleared, and shall conceive seed.”

And we expound: only

one whose way is to conceive

drinks;

this one is excluded,

the aylonit,

whose way is not to conceive,

for she is not capable of pregnancy, and therefore she does not drink. [ [A0026]]But a barren woman and an old woman, who were originally fit to bear children, are considered capable of pregnancy; but an aylonit is defective from her mother’s womb.]

It was objected

from this; it was taught:

One who warns his betrothed or his levirate widow: if she secluded herself before he married her, she does not drink and does not receive her ketuba.